Written in defense of Antoine Arnauld, an opponent of the Jesuits and a defender of Jansenism who was on trial before the faculty of theology in Paris for his controversial religious works, Pascal’s 18 Lettres écrites par Louis de Montalte à un provincial deal with divine grace and the ethical code of the Jesuits. They are better known as Les Provinciales. They included a blow against the relaxed morality that the Jesuits were said to teach and that was the weak point in their controversy with Port-Royal; Pascal quotes freely Jesuit dialogues and discrediting quotations from their own works, sometimes in a spirit of derision, sometimes with indignation. In the two last letters, dealing with the question of grace, Pascal proposed a conciliatory position that was later to make it possible for Port-Royal to subscribe to the “Peace of the Church,” a temporary cessation of the conflict over Jansenism, in 1668.

The Provinciales were an immediate success, and their popularity has remained undiminished. This they owe primarily to their form, in which for the first time bombast and tedious rhetoric are replaced by variety, brevity, tautness, and precision of style; as Nicolas Boileau, the founder of French literary criticism, recognized, they marked the beginning of modern French prose. Something of their popularity, moreover, in fashionable, Protestant, or skeptical circles, must be attributed to the violence of their attack on the Jesuits. In England they have been most widely read when Roman Catholicism has seemed a threat to the Church of England. Yet they have also helped Catholicism to rid itself of laxity; and, in 1678, Pope Innocent XI himself condemned half of the propositions that Pascal had denounced earlier. Thus, the Provinciales played a decisive part in promoting a return to inner religion and helped to secure the eventual triumph of the ideas set forth in Antoine Arnauld’s treatise De la fréquente communion (1643), in which he protested against the idea that the profligate could atone for continued sin by frequent communion without repentance, a thesis that thereafter remained almost unchallengeable until the French church felt the repercussion of the revocation of the Edict of Nantes (which had granted religious freedom to French Protestants) in 1685. Whereas the Jesuits seemed to represent a Counter-Reformation predominantly concerned with orthodoxy and obedience to ecclesiastical authority, the Provinciales advocated a more spiritual approach, emphasizing the soul’s union with the Mystical Body of Christ through charity.

Further, by rejecting any double standard of morality and the distinction between counsel and precept, Pascal aligned himself with those who believe the ideal of evangelical perfection to be inseparable from the Christian life. Although there was nothing original in these opinions, Pascal nevertheless stamped them with the passionate conviction of a man in love with the absolute, of a man who saw no salvation apart from a heartfelt desire for the truth, together with a love of God that works continually toward destroying all self-love. For Pascal, morality cannot be separated from spirituality. Moreover, his own spiritual development can be traced in the Provinciales. The religious sense in them becomes progressively refined after the first letters, in which the tone of ridicule is smart rather than charitable.

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